What are the different mitzvot and customs of Sukkot according to these 7 sources from the Torah?
(לט) אַ֡ךְ בַּחֲמִשָּׁה֩ עָשָׂ֨ר י֜וֹם לַחֹ֣דֶשׁ הַשְּׁבִיעִ֗י בְּאָסְפְּכֶם֙ אֶת־תְּבוּאַ֣ת הָאָ֔רֶץ תָּחֹ֥גּוּ אֶת־חַג־ה' שִׁבְעַ֣ת יָמִ֑ים בַּיּ֤וֹם הָֽרִאשׁוֹן֙ שַׁבָּת֔וֹן וּבַיּ֥וֹם הַשְּׁמִינִ֖י שַׁבָּתֽוֹן׃
(43) in order that future generations may know that I made the Israelite people live in booths when I brought them out of the land of Egypt, I the LORD your God.
(יג) חַ֧ג הַסֻּכֹּ֛ת תַּעֲשֶׂ֥ה לְךָ֖ שִׁבְעַ֣ת יָמִ֑ים בְּאָ֨סְפְּךָ֔ מִֽגָּרְנְךָ֖ וּמִיִּקְבֶֽךָ׃
(13) After the ingathering from your threshing floor and your vat, you shall hold the Feast of Booths for seven days.
(יד) וְשָׂמַחְתָּ֖ בְּחַגֶּ֑ךָ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֙ךָ֙ וְעַבְדְּךָ֣ וַאֲמָתֶ֔ךָ וְהַלֵּוִ֗י וְהַגֵּ֛ר וְהַיָּת֥וֹם וְהָאַלְמָנָ֖ה אֲשֶׁ֥ר בִּשְׁעָרֶֽיךָ׃ (טו) שִׁבְעַ֣ת יָמִ֗ים תָּחֹג֙ לַיי אֱלֹקֶ֔יךָ בַּמָּק֖וֹם אֲשֶׁר־יִבְחַ֣ר יי כִּ֣י יְבָרֶכְךָ֞ יי אֱלֹקֶ֗יךָ בְּכֹ֤ל תְּבוּאָֽתְךָ֙ וּבְכֹל֙ מַעֲשֵׂ֣ה יָדֶ֔יךָ וְהָיִ֖יתָ אַ֥ךְ שָׂמֵֽחַ׃
(14) You shall rejoice in your festival, with your son and daughter, your male and female slave, the Levite, the stranger, the fatherless, and the widow in your communities. (15) You shall hold a festival for the LORD your God seven days, in the place that the LORD will choose; for the LORD your God will bless all your crops and all your undertakings, and you shall have nothing but joy.
Sources 8-11 are from the mishnah and Talmud. What do they add to the Torah verses about being in a Sukkot and being in a Sukkah?
(ט) כל שבעת הימים אדם עושה סוכתו קבע. וביתו עראי. ירדו גשמים. מאימתי מותר לפנות. משתסרח המקפה. משלו משל. למה הדבר דומה. לעבד שבא למזוג כוס לרבו. ושפך לו קיתון על פניו:
(9) During the whole seven days [of the festival] one makes his sukkah [his] permanent [dwelling], and his house [a] temporary [dwelling]. If rains fell, starting when is one permitted to clear out [of the sukkah]? When a stiff dish [of food] would be spoiled. They [the elders] illustrate this with a parable: To what can this matter be compared? To a slave who came to pour a goblet for his master, and he [the master] poured a bowl-full [of water] in his face.
(ז) מי שהיה ראשו ורבו בסכה, ושלחנו בתוך הבית - בית שמאי פוסלין, ובית הלל מכשירין. אמרו להן בית הלל לבית שמאי: (לא כך היה) מעשה, שהלכו זקני בית שמאי וזקני בית הלל לבקר את (רבי) יוחנן בן החורני, ומצאוהו שהיה יושב ראשו ורבו בסכה, ושלחנו בתוך הבית, (ולא אמרו לו דבר)? אמרו להן בית שמאי: משם ראיה? אף הם אמרו לו: אם כן היית נוהג, לא קימת מצות סכה מימיך.
(7) If one's head and the majority of one's body is inside the sukkah, and one's table [upon which one is eating] is in the house, Beit Shamai invalidate it, and Beit Hillel validate it. [The scholars of] Beit Hillel said to [the scholars of] Beit Shamai, "Did it not happen that the elders of Beit Shamai and the elders of Beit Hillel went to visit Rabbi Yochanan ben Hachoroni, and they found him sitting with his head and the majority of his body inside the sukkah, while his table was in the house, and they did not say a thing to [stop] him." The [scholars of] Beit Shamai responded to them, "[Can one really bring] a proof from there?! They did in fact say to him, 'If such has been your custom, you have never fulfilled the mitzvah of sukkah in all your days!'"
What is the relationship between the mitzvah of "the Four Species" and dwelling in a Sukkah?
מדרש רבה, ויקרא
"דבר אחר: פרי עץ הדר, אלו ישראל. מה אתרוג זה, יש בו טעם ויש בו ריח. כך ישראל, יש בהם בני אדם, שיש בהם תורה, ויש בהם מעשים טובים.
כפות תמרים, אלו ישראל. מה התמרה(לולב) הזו, יש בו טעם ואין בו ריח. כך הם ישראל, יש בהם שיש בהם תורה ואין בהם מעשים טובים.
וענף עץ עבות, אלו ישראל. מה הדס, יש בו ריח ואין בו טעם.כך ישראל, יש בהם שיש בהם מעשים טובים ואין בהם תורה.
וערבי נחל, אלו ישראל. מה ערבה זו, אין בה טעם ואין בה ריח. כך הם ישראל, יש בהם בני אדם שאין בהם לא תורה ולא מעשים טובים.
ומה הקב"ה עושה להם? לאבדן אי אפשר, אלא אמר הקדוש ברוך הוא יוקשרו כולם אגודה אחת, והן מכפרין אלו על אלו."
Midrash Rabbah, Vayikra
(12) The four species are likened to different categories in the Jewish people.
(13) The Etrog, which has both taste and smell, is likened to those that study Torah and do Mitzvot.
(14) The palm branch, which has taste, but no smell, is likened to those who have only Torah study.
(15) The myrtle, which has smell but no taste, is likened to those who have only mitzvot.
(16) The willow, which has neither taste nor smell, is likened to those who are without Torah study and without mitzvot.
(17) And what does Hashem do for them? It is not possible to perform this [mitzvah] only through what Hashem says, "bind them all together and let them atone one for the other."
“Take unto yourselves the fruit of the goodly tree.” (Lev. 23:40)
Scripture also says: “Tell me the ways to live, to be sated with joy in Your presence.” (Psalms 16:11). Lulav is numerically equal to hayyim (life), Israel desire the true life of their inner selves. This is what it means to be “sated with joy” – the more deeply you take life into your heart, the more you are sated. This happens through the lulav and the species that accompany it. Israel actually point to God, taking in the light of the Sukkah, which is given to them as a gift. When the King invites guests, he gives them what their heart desires. “Whoever invites someone does so with the intent that they eat and drink.”
That is why God says to us: “Take unto yourselves,” meaning that we should choose life for ourselves…Awareness for the whole year comes about on Sukkot, the last of the three “legs” on which the year stands. The mitzvah of Sukkah stands on its own, but the lulav/species represent the awareness that Israel receive and take into the depths of their hearts…5:181
...We sit flush with the world, in a ‘house’ that calls attention to the fact that it gives us no shelter. It is not really a house. It is the interrupted idea of a house, a parody of a house… It is like that architectural feature called the broken pediment, the notch in the roofline of the facade of a house which leaves the mind to complete the line, and thus implants the idea of a line in the mind even more forcefully than an unbroken line would. So it is that the sukkah, with its broken lines, its open roof, its walls that don’t quite surround us, calls the idea of the house to mind more forcefully than a house itself might do.
And it exposes the idea of a house as an illusion. The idea of a house is that it gives us security, shelter, haven from the storm. But no house can really offer us this. No building of wood and stone can ever afford us protection from the disorder that is always lurking all around us. No shell we put between us an the world can ever really keep us secure from it. And we know this. We never really believed this illusion. That’s why we never felt truly secure in it [...]
In the sukkah, a house that is open to the world, a house that freely acknowledges that it cannot be the basis of our security, we let go of this need. The illusion of protection falls away, and suddenly we are flush with our life, feeling our life, following our life, doing its dance, one step after another.
"This is a commandment we fulfill not with a gesture or a word, but with our entire body. We sit in the sukkah with our entire body. Only our entire body is capable of knowing what it felt like to leave the burden of Egyptian oppression behind, to let go of it. Egypt in Hebrew is Mitzraim. The root of this word is tzar, a narrowness. Egypt was the narrow place. Only the entire body can know what it felt like to be pushed from a place of dire constriction and into a wilderness, a spacious, open world. Only the body can know what it felt like to be born. Only the body can know the fullness of joy, and this is a commandment that can only be fulfilled with joy. [...]
And when we speak of joy here, we are not speaking of fun. Joy is a deep release of the soul, and it includes death and pain. Joy is any feeling fully felt, any experience we give our whole being to. We are conditioned to choose pleasure and to reject pain, but the truth is, any moment of our life fully inhabited, any feeling fully felt, any immersion in the full depth of life, can be the source of deep joy.”
This being human is a guest house.
Every morning a new arrival.
A joy, a depression, a meanness,
some momentary awareness comes
as an unexpected visitor.
Welcome and entertain them all!
Even if they are a crowd of sorrows,
who violently sweep your house
empty of its furniture,
still, treat each guest honorably.
He may be clearing you out
for some new delight.
The dark thought, the shame, the malice.
meet them at the door laughing and invite them in.
Be grateful for whatever comes.
because each has been sent
as a guide from beyond.